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1.
Mark E. Jonas 《Educational theory》2016,66(3):301-322
In this essay, Mark Jonas argues that there are three broadly held misconceptions of Plato's philosophy that work against his relevance for contemporary moral education. The first is that he is an intellectualist who is concerned only with the cognitive aspect of moral development and does not sufficiently emphasize the affective and conative aspects; the second is that he is an elitist who believes that only philosopher‐kings can attain true knowledge of virtue and it is they who should govern society; the third is that he affirms the realm of the Forms as a literal metaphysical reality and believes that for individuals to attain virtue they must access this realm through contemplation. The goal of this essay is to correct these misconceptions. The rehabilitation of Plato's reputation may enable future researchers in moral education to discover in his philosophy new avenues for exploring how best to cultivate virtues in students. 相似文献
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Hektor K. T. Yan 《Educational Philosophy and Theory》2013,45(13):1228-1239
In his 1980 book Against Empiricism: On Education, Epistemology and Value, British philosopher R. F. Holland (1923–2013) exposes the inadequacies of a philosophy of education originating from an empiricist worldview. By following Plato’s view that the issue of what qualifies as knowledge has to be understood with reference to whether it is teachable, Holland’s critique of empiricism highlights the social and communal dimensions of education. The primary objective of this paper is to offer a reassessment of Holland’s thoughts on education and value. To do so, I first discuss Holland’s use of Plato’s ideas in his article ‘Epistemology and Education’ to demonstrate that Holland’s position can offer us a fruitful way to diagnose common, prevalent educational practices. I then turn to look at Holland’s views on value and morality. To illustrate how his thoughts on education can be seen to be relevant to the contemporary world, I explore and criticize some implicit presuppositions on knowledge in the 2011 box-office hit Limitless. The conceptual dimension of Holland’s take on education is then examined alongside with some recent trends in epistemology and philosophy of education. 相似文献
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SIMONE DE BEAUVOIR: THE PHILOSOPHY OF LIVED EXPERIENCE 总被引：1，自引：0，他引：1
James D. Marshall 《Educational theory》2006,56(2):177-189
Abstract Simone de Beauvoir, best known outside France as a leading modern feminist theorist, is also recognized as a writer of literature, philosophy, and drama. In this essay, James D. Marshall aims to present Beauvoir, not as a mere entry in the history of French philosophy, nor as an under‐laborer to Jean‐Paul Sartre, but as someone who has important philosophical insights to contribute to ongoing debates on the human condition, including those concerned with education. Central to these debates are issues such as what does it mean to be an individual human being and what characterizes the relations between individuals and others and between individuals and society. Marshall argues that Beauvoir can participate in such philosophical and educational debates, for philosophy of education has major interests in such questions as who or what is this “person” whom we profess to be educating, what kind of person or outcome of education is desirable, and in what kind of society should these individuals take part? 相似文献
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This paper argues that constructivist science education works with an unsatisfactory account of knowledge which affects both its account of the nature of science and of science education. The paper begins with a brief survey of realism and anti-realism in science and the varieties of constructivism that can be found. In the second section the important conception of knowledge and teaching that Plato develops in the Meno is contrasted with constructivism. The section ends with an account of the contribution that Vico (as understood by constructivists), Kant and Piaget have made to constructivist doctrines. Section three is devoted to a critique of the theory of knowledge and the anti-realism of von Glaserfeld. The final section considers the connection, or lack of it, between the constructivist view of science and knowledge and the teaching of science. 相似文献
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柏拉图是西方文明的先哲和巨人,他的巨著《理想国》是西方政治哲学和教育理论的经典之作。书中强调实现国家正义与个人灵魂的正义,重视教育的积极作用。《理想国》中的国家观和教育观对西方世界的政治、教育产生了深远的影响。本文着力探究《理想国》的国家观和教育观及其对现实的积极意义。 相似文献
6.
柏拉图坚持最好生活的非政治特性,卢梭虽然要把人引入道德与政治,但仍然是以最接近于自然状态的最好生活寻找社会存在的惟一合理性,并展示出教育的最高可能性。因此,柏拉图和卢梭虽然就何为最好生活持有不同意见,但两者都展示了人性的最高可能性。特别是此种展示,一方面有赖于教育,一方面有赖于政治方案的设计,并以最好生活为最高探讨规划教育与政治。以赫钦斯和杜成为代表的现代教育哲学把哲人或社会的自然人转换为好公民教育,寄托于政治及政治教育或者说在政治框架内实现人的普遍的幸福生活。现代教育哲学对最好生活的探索的放弃,表明了它的下降,并意味着它把人的幸福附加在政治以及教育的政治与社会功能之中。 相似文献
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Simone Galea 《Educational Philosophy and Theory》2019,51(7):702-708
AbstractThis paper argues for the active participation of women in philosophy of education and the importance of their sexually differentiated positions in pluralising knowledge. Drawing on the philosophical work of Luce Irigaray it explains how the feminine as other, has been symbolised as a dark epistemological cave from which those seeking universal truths ought to escape. Within such phallogo-centric systems of knowledge, women’s thoughts have been excluded from philosophy, and the feminine became un-representable as philosophical. This scenario raises important political and ethical questions related to women’s place in philosophy of education and calls for deconstructive strategies aimed at using feminised locations to challenge phallogocentrism. The paper argues that a simple inclusion of women’s thoughts or the replacement a masculine-dominated philosophy with feminine ones do not suffice to disrupt the order that establishes what counts as philosophy. It therefore explores how sexual difference can rethink the traditional tenets of philosophy. The idea that women need a place that they can call home for such practices and whether this space can really differentiate knowledge is debatable and controversial. In considering this possibility, however, sexual difference is not considered a subject for thought in philosophy of education but a question that rethinks and engenders it. 相似文献
8.
论坚持合规律性的教育观 总被引：2，自引：0，他引：2
坚持马克思哲学的规律观是坚持合规律性教育观的前提和基础，坚持合规律性的教育观在新时期突出地表现为坚持以课堂教学为主的教育观，坚持教学以传授间接经验为主的教育观，坚持教育源于生活更高于生活的教育观。这既是人类教育思想史的合乎逻辑的一种推演，也是被千百年人类教育实践反复证明的客观规律。 相似文献
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在教育哲学史上,柏拉图关于诗歌教育的看法向来很有争议。在《理想国》中,柏拉图虽对诗歌及其模仿术进行了攻击与批评,但由于人自身的局限性,无论学习还是教育城邦民众都需要借助于诗歌。诗天然地理解人的情感,借助于诗歌才能达到教育城邦的目的。被拒绝的是传统诗歌中坏的模仿而不是模仿本身。这意味着一种新诗,它对以荷马为代表的城邦传统诗歌教育发出了强劲的挑战,并试图取而代之。《理想国》既是柏拉图诗歌教育的典范,也是柏拉图教育哲学的完美展现。 相似文献
10.
Sophie Haroutunian‐Gordon 《Educational theory》2011,61(2):125-139
In the article, Sophie Haroutunian‐Gordon asks, Did Plato have a philosophy of listening, and if so, what was it? Listening is the counterpart of speaking in a dialogue, and it is no less important. Indeed, learning from the dialogue is less likely to occur as people participate unless listening as well as speaking takes place. Haroutunian‐Gordon defines a philosophy of listening as a set of beliefs that fall into four categories: (1) the aim of listening; (2) the nature of listening; (3) the role of the listener; and (4) the relation between the listener and the speaker. The beliefs, as they fall into these four categories, have implications for one another, and, because they are logically related, constitute a philosophy of listening. In the article, Haroutunian‐Gordon argues that Plato had a philosophy of listening and describes its components. 相似文献
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ELIYAHU ROSENOW 《Journal of Philosophy of Education》1993,27(2):209-220
ABSTRACT An examination of contemporary publications in the philosophy of education reveals that the authority of the teacher is being eroded. As teachers derive their authority from the democratic state and its compulsory education laws, the undermining of their authority indicates the undermining of the authority of the democratic state and its laws. A comparison between Plato and Dewey from this point of view reveals that this state of affairs is the upshot of the collision between the principle of authority and the principle of liberty, and that this collision constitutes the basic problem of democracy as well as of education for democracy. The challenge to contemporary education is consequently that of exploring ways leading to the rehabilitation of the authority of the teacher. 相似文献
12.
李长伟 《湖南师范大学教育科学学报》2006,5(1):40-43
在柏拉图的《理想国》中,诗的教化与哲学的教化之间的争吵贯穿全篇。在柏拉图看来,哲学的教化能够引导人以理性的态度追寻永恒之善良,实现灵魂的不朽;而诗的教化则只会煽动人的非理性,使之陷入流动不止的世俗生活中,从而无法实现灵魂不朽。 相似文献
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Khosrow Bagheri Noaparast 《Journal of Philosophy of Education》2013,47(4):564-576
The position of the philosophy of education in theoretical or practical philosophy was the main subject of debate between Paul Hirst and Wilfred Carr. In his support for practical philosophy, Carr argues that in order to bridge the theory/practice gap and deconstruct the illusory intactness of philosophy of education from developments in the practical realm, philosophy of education should be assumed as a branch of practical philosophy. Opposed to this argument, Hirst holds that philosophy of education is a second‐order activity and a theoretical matter. Even though both viewpoints seem to be reductive, it is argued here that the controversy of Hirst and Carr on theoretical/practical philosophy of education is more a pseudo‐problem than a real one. This is because Hirst does not dismiss the reflection on action as a source of philosophical knowledge, nor does Carr in fact avoid a second‐order activity in his endeavour in philosophy of education. Nonetheless, it is argued that we should celebrate a moderate dualism in the case of theoretical and practical reason. 相似文献
15.
本文认为哲学人文素质的培养和提高应是哲学原理课教学的一个基本着眼点。分析了人文意蕴在传统原理课教学中的缺失,对原理课教学中如何探索人文素质教育提出了自己的看法和实践体会:把握哲学知识的人文性、理解哲学思想的人文性、领悟哲学精神的人文性。对哲学人文素质教育有一定的启示意义。 相似文献
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RITA ELIZABETH RISSER 《Journal of Philosophy of Education》2019,53(1):77-93
The philosopher Richard Rorty once remarked that the genre of philosophy writing is an extended conversation that can be traced to the dialogues of Plato. All the foundational questions of philosophy can be found in ancient philosophy texts. The subsequent history of philosophy is a dialectic progression on these questions. I argue that reading the great works of philosophy and engaging in this conversation has something to teach us about autonomy, leadership and citizenship. Reading these works, and also great works of creative literature, nurtures the imagination and interiority, and cultivates perspective on world history, politics and culture. I first elaborate the genre and styles of philosophy writing and then argue for its relevance to a civic model of education. 相似文献
18.
《Educational Philosophy and Theory》2012,44(3):251-260
AbstractIn the Republic, Plato developed an educational program through which he trained young Athenians in desiring truth, without offering them any knowledge-education. This is not because he refused to pass on knowledge but because he considered knowledge of the Good as an ongoing research program. I show this by tracing the steps of the education of the Philosopher-Kings in Plato’s ideal state, to establish that the decades-long educational regime aims at training them in three types of virtue: (i) Moral Virtue; (ii) the Cognitive Virtue of Abstraction; (iii) the Cognitive Virtue of Debate.Plato’s theory of education has much to teach us about intellectual character education today. The Platonic educational program does not advocate the direct transmission of knowledge from teacher to learner but rather focuses on building the learners’ epistemic dispositions. Building upon the Socratic Method, Plato’s educational program does not ‘spoon-feed’ knowledge to the learners but rather fosters the growth of intellectual virtues through problem-solving.I explain ways in which fostering intellectual virtues through problem-solving could be applied in classrooms today. I conclude that Plato’s rigorous educational program is of definite merit for contemporary virtue education, especially since Aristotle offers us surprisingly little on how to educate for intellectual virtues. 相似文献
19.
柏拉图不但对西方哲学影响巨大,而且其教育理念也于西方文明贡献卓著。要了解西方的文化与教育,柏拉图的哲学与教育思想是不能不管的。柏拉图的哲学本体论是"相"论,柏拉图的认识论就建立在其哲学本体论之上,只有对"相"的认识才是真确的认识。因受制于其哲学思想,柏拉图的教育思想具有鲜明的价值取向与理性主义特点。 相似文献
20.
高阳 《唐山师范学院学报》2014,(6):59-62
柏拉图第一次系统地提出“灵感说”。柏拉图的“灵感说”由感性指向理性,是理性与感性的统一。柏拉图的“灵感说”对弗洛依德的无意识理论等产生直接影响。灵感是艺术创作的源动力,柏拉图的“灵感说”提示马克思的艺术创作源于生活的观点并不完善。从哲学角度来看,灵感源于生活、源于思考;而从心理学角度,灵感的产生则是一种无意识的存在。 相似文献